Thursday, 13 March 2014


"Wotan" (1969) by K Vasilyev
Odin is the first God in whom I believed; he is the God in whom I believe the most. He is the God at whom I cannot look directly. He is the keeper of sacred knowledge; he is the protector; he is the terrifying. He is the Alfödr (Allfather), who inspires awe and devotion in his children. Odin is a God I sense, whilst having little intellectual comprehension of him. But what do the books say and can we trust their words? Almost everything we think we know about Odin derives from Christian authors. Some of the stories they tell retain the essence of something sacred, but they are not reliable and, like many Greco-Roman myths, they may sometimes confuse our understanding of the divine; for a number of these stories are the spun out inventions of successive poets seeking to entertain a hall full of drunken men. Thus we need to exercise caution and look for the hidden truth – fittingly, as Odin is God both of concealment and knowledge. 

Most of what we know about the Germanic Gods comes from Icelandic manuscripts written roughly 200 years after Iceland formally adopted Christianity. One of these that particularly resonates is the Hávamál, said to record the words of Odin. From this, perhaps the most haunting passage is the following:
“Wounded I hung on a wind-swept tree. 
For nine long nights, 
pierced by a spear, pledged to Odin. 
Offered, myself to myself.
 The wisest know not from whence spring 
the roots of that ancient tree. They gave me no bread, 
they gave me no mead, 
I looked down; with a loud cry, 
I took up runes; from that tree I fell.”
This is a tale of shamanism that hints at a means of acquiring sacred knowledge that has been lost but can be found. On a purely functional level it also establishes Odin as the father of the written word, and thereby the protector of knowledge. Thus he is known as the Fjölnir (wise one, all-knowing or concealer), Fjölsviðr (very wise one) and Saðr (truthful). Another story that emphasises this aspect of Odin is told in the Prose Edda:
“Under the root [of Yggdrasil – lit. “horse of the terrible one/Odin” – the world tree] that goes to the frost giants is the Well of Mimir. Wisdom and intelligence are hidden there, and Mimir is the name of the well’s owner. He is full of wisdom because he drinks of the well … Allfather went there and asked for one drink from the well, but he did not get this until he gave one of his eyes as a pledge. As it says …
‘Odin, I know all, where you hid the eye in that famous Well of Mimir. Each morning Mimir drinks mead from Valfather’s [Odin, father of the slain] pledge. Do you understand/still seek to know now or what?’”
Thus we cannot get something for nothing – for that which we seek there is a quid pro quo, an expenditure of effort, a sacrifice, a price to be paid. This is so even for Odin. We cannot sit on our couches all day and expect to get what we want. We have to go out and find it, work for it, negotiate for it, seize it, make it ours – carpe diem.

Other names for Odin include:
"Odin" (1908) by H Guerber
  • Baleyg (flame eyed)
  • Báleygr (one eyed)
  • Biflidi/Biflindi (spear shaker or shield shaker)
  • Blindi (blind one)
  • Farmaguð/ Farmatýr (God of cargo)
  • Gangleri/Ganglari (wanderer)
  • Glapsviðr (seducer)
  • Grimnir (masked one)
  • Hangaguð (God of the hanged)
  • Haptaguð (God of prisoners or God of fetters/God who loosens fetters)
  • Hárbarðr (grey beard)
  • Herran/Herjan (Lord of raiders)
  • Hjálmberi (helmet bearer)
  • Nikarr/Hnikarr (spear thruster)
  • Ómi (resounding or loud one)
  • Óski (fulfiller of desire)
  • Síðhöttr (drooping hood)
  • Síðskeggr (long beard)
  • Sigföðr (father of victory)
  • Sváfnir (puts to sleep or kill)
  • Sviðrir (spear God)
  • Svipall (truthful and changing/shifting one)
  • Þekkr (clever, pleasant)
  • Þundr (roaring one/rumbler)
  • Vakr (alert or vigilant one)
  • Valföðr (father of the slain)
  • Veratýr (God of men)
  • Yggr (terrible one)

This wandering God is a trickster, and yet he knows the truth; he is not only clever, but wise. He also protects cargo (of traders?), is Lord of raiders (by which great wealth can be won) and, more than that, is associated with death. It is thus so clear to me that this God is one and the same as Mercury, the Roman God of travel, commerce, financial gain, trickery, writing, eloquence and psychopomp. Clearly the ancients thought so too – when Germanic peoples adopted the Roman calendar they chose to name the Roman dies Mercurii (day of Mercury) “Wodnesdag”, which we now know in English as Wednesday – meaning literally, “Woden’s day” or “Odin’s day”.

It is no surprise that the God the Romans call Mercurius seems more warlike as Odin – until Christianisation the Germanic peoples were necessarily a warlike people. But Tyr (Tiwaz), equated with Mars, was the primary God of war, while Thor (Thunor), God of lightning and thunder, equated with Jupiter, also had a military aspect. There were (and still are) many stories told of Thor’s exploits as a warrior and replicas of his war hammer were popular amulets; just as Romans swore on Jupiter’s stone, so too Germanic peoples swore oaths on Mjölnir. Meanwhile, Odin’s main gift to warriors was inspiration – the most elite Germanic warriors were berserk, meaning that they:
“fought in an inspired frenzy, trusting in the power of the God [Odin] to deliver them from wounds … They wore the skins of bears or wolves, and they howled like beasts when the battle madness came upon them … [thus they fought] in a state of ecstasy which allowed escape for a while from self-consciousness and made them impervious to pain and fear [Davidson at 39-40].”
By W Pogany (c. 1920)
The philosophers of Greece and Rome often spoke of freedom from fear as a supremely happy and high spiritual state and this is exactly what the followers of Odin could achieve – freedom from fear and, in particular, freedom from fear of death. This gift was not confined to Odin’s sons. Women too were part of this – it is recorded in several places that certain women would voluntarily sacrifice themselves upon the death of Odin’s heroes; typically these women were ritually hanged, strangled or stabbed and then cremated on a great funeral pyre and thereby won great honour in the afterlife – the higher the smoke rose above the funeral pyre, the greater the honour.

This sounds grisly but it is surely superior to what replaced it – the morbid Christian fear of hellfire and thus of death. Fear poisons life – the Epicureans knew that. The Stoics knew it too. We live in an age where death is silently feared and abhorred; even voluntary euthanasia is illegal in most nations. Many of us have become cowards – spending our lives in pseudo-servitude to monolithic corporations so we can live long, drawn out years. Living so, we may be more like slaves than we know. To look death (and virtual death, such as workplace redundancy) in the eyes without fear is to live as a free man or woman.* That was, and is, Odin’s great gift – he can teach us to live, and to think, as free born men and women.
“A coward believes he will ever live, if the fight he faces not: 
but age shall not grant him the gift of peace, though spears may spare his life  
Most blest is he who lives free and bold and nurses never a grief,
 but the coward fear of all things feels, and the mean one mourns over giving [Hávamál].”
It is one thing to work for another, most of us do that, but while we do we must remember to stand tall and not to compromise our dignity – to not think like slaves (except in bed, if that is what we’re into;p), for our spirits are as free, or as ensnared, as we allow them to be. We should stand tall even if defeat seems to be our inevitable end – for even Gods will fall at Ragnarök – but that is no occasion for despair, for the circle of life will go ever onwards. From the ashes of the old will come the new. What comes then we cannot know; such is the mutability of all achievement.

* This doesn’t mean we should all run off and kill ourselves – not if it is fear or cowardice that motivates us, for we must also make sure we fulfill our responsibilities to those who depend upon us in this life.

"Hugin and Munin" (Odin's Ravens) by
  • H A Bellows (Translator), The Poetic EddaPrinceton University Press
  • O Bray (Translator) & D L Ashliman (Ed), Havamal, University of Pittsburgh 
  • H R Ellis Davidson, Scandinavian Mythology, Paul Hamlyn
  • S Sturluson & J Byock (Translator), The Prose Edda, Penguin Classics

In Gods and Myths of Northern Europe, respected Cambridge scholar H R Ellis Davidson has this to say about Odin and Mercury:
"We know that in the early days the Germanic peoples made costly sacrifices both to Tiwaz and to Wodan, dedicating to them those who fell in battle or who came into their hands as captives ... Wodan, whom the Romans called Mercury ... was regarded as the ancestor of kings, and he welcomed them to his halls after death; he was the deity to whom human sacrifices were offered by burning, strangling and stabbing with a spear. In the myths known to Snorri he had ... become Odin, father of the Gods and ruler of Asgard. Even the powerful Thunder God was now viewed as his son, although Snorri had doubts about this, and in his preface made Thor the first of the Gods of the north. Odin, as we have seen, was the God of battle, whose symbols were the spear and the raven, but in the poems and sagas known to Snorri he is shown in other aspects. He was also the ancient one-eyed God, crafty and skilled in magic lore, a great shape-changer, and an expert in the consultation of the dead. He was the rider on the eight-legged steed, the wanderer up and down the Earth, the God knowing the secrets of travel between the worlds.
Since the Romans equated Wodan with Mercury, we may assume similarities between the two deities existed as early as the days of Tacitus. Even if Wodan, like Odin, resembled Mercury in wearing a hat, this is not enough to account for the identification; the Romans were not likely to be misled by superficial features of this kind. Mercury was the God of trade, the patron of wisdom and learning, the God who was carried by his winged sandals over land and sea, and the guide who directed souls to the Other World ...
Like Mercury, Wodan was evidently concerned with trade, for Germanic inscriptions to Mercury in the Roman period bear titles such as Mercator and Negotiator. Among Scandinavian names given to Odin, we similarly find Farmantyr, 'God of cargoes'. As for learning, Odin was renowned for his discovery or invention of the runic letters, which for the Germanic peoples ... represented both learning and magic lore. Wodan seems to have had the same reputation. In the Old English poem Soloman and Saturn, the reply to the question: 'Who first set down letters?' is 'Mercurius the Giant'. Many myths known to Snorri testify to Odin's habit of wandering about the Earth and of flying through the air, either in bird form or on his horse Sleipnir, while in the sagas he frequently appears as the one-eyed stranger, arriving when least expected ... Most interesting of the characteristics of Mercury is his function as psychopompos, the guide of souls down to the underworld. This in particular is the aspect of Odin which must hold our attention ... [the author then goes on to discuss Odin's Shamanic qualities, his role in relation to the afterlife and the possibility of women joining their lovers after death where they consented to the Odinic ritual of being burnt with their men on the funeral pyre]."

Written by M. Sentia Figula; find me at and Roman Pagan on Facebook


  1. I highly appreciated your last post about afterlife in the Roman religion, though I might not agree some of your opinions, but that's a personal choice. Now I enjoyed very much this post about Mercurius-Odin, my dearest god. Thank you very much, the gods speak through your words.

    1. I'm glad you liked it:) I confess I wrote it within days of watching a couple of episodes of "Vikings" - such an awesome show. I think it does for Germanic Heathenry what HBO's "Rome" did for Roman polytheism. Though I had wanted to write this post for quite a long time - but I wanted everything to feel right before I did it.

  2. You're right. For the first time paganism is not described as a coarse and simple faith of ignorant and savage tribes or a depraved faith of decadent greco-romans, but as a sophisticated complex of beliefs for developed cultures.

  3. I'm more of a Germanic than I am a Romanist, so I find myself not really in the habit of utilizing syncreticisms and/or epithets as part of defining characteristics of the Germanic gods. Do you find, in your own practice, that you're actively referring to Odin and these nicknames/other names as epithets?

    1. No, I don't generally refer to epithets so much, but I think they are fine and obviously in keeping with ancient custom. The way I think of it is that were I to start hanging around a bunch of Hellenic polytheists then I would be honoured to join them in honouring Hermes, while understanding that Hermes is the Greek manifestation of Mercury and Odin. I understand that Hellenic polytheists don't generally cover their heads when they worship – so I wouldn’t either, even though I always do when I honour Mercury at my household shrine (because that is the Roman way). Likewise were I in India or Nepal I would love to take part in a festival honouring Shiva (who I believe is the Hindu manifestation of Mercury/Odin) and I would do so according to Hindu custom. We know that in Roman Germania that Mercury was the most popular God, judging by the number of statues found of him in that region. This is possibly/probably because he was equated with Woden/Odin; as these ancient Germanic people were now Romanised they chose to worship their favourite God in his Roman guise – and so do I, for I am most drawn to the Roman pantheon, while still feeling much respect and affection for the traditional Germanic pantheon of my ancestors.

    2. I can appreciate that.

      Roman syncreticism is touchy for me because I'm not necessarily a follower of interpretatio Romana/Graecia. I'm far enough of a polytheist that I view that the gods are all distinct, individual entities and that reductionism can be very dangerous.

      I'm wondering if some of the conflation could happen to help refine the petitioner's prayers. Referring to Odin as Odin Farmaguð specifically if petitioning for the protection of cargo.

    3. Yeah, I get your hesitation. Even though I probably am one I don't consider myself a "universalist" (or a non-universalist). I try to keep an open mind about these things - I suspect some Gods are "universal" and some are not, but I am not a God so I just don't know. As for using conflation to refine one's prayers - I agree with you, though I have never done this:)

    4. I simply regard myself as a nowadays polytheist. Since my motherlanguage is a Germanic language (obviously not English ^^) one could say the Germanic tradition is part of my pagan heritage, even if I feel more affinity to Greek-Roman mythology. No surprise, since the Hellenic culture used to have a great influence on the Occident. The Olympians ARE still alive, and now I'm not talking about Hellenismos or Nova Roma. In literature, in art, in psychology, as allegories, in astrology, ... they're still alive. One could regard them as "universal" deities. But still, I am speaker of a Germanic language and for that I don't want to break with the "own" tradition. At my household shrine I worship Wodan, Donar and Frîja because it is a Germanic tradition. But they will be represented by statuettes of Mercury, Juppiter and Venus. As you pointed out: that also can be regarded as tradtion of the Romanised Germanic people. I do it merely because I really like the Greek-Roman style. (I do also like and use the formal prayers of Cato. There are just to the point ^^.)

    5. I am similar - I prefer the Roman way to the Gods but I consider the (major) Gods to be the same as those that my Germanic ancestors worshipped. When I worship Mercury I implicitly worship Odin (likewise Hermes), when I worship Venus I implicitly worship Freyja (likewise Aphrodite). Ancient and medieval Germanic society was very different from the society which I live in so it is natural that I understand the Gods in a way that is different from my farming ancestors. Something definitely resonates when I read the Icelandic sagas and other Germanic classics, but when I read Ovid I feel like I've come home.

  4. I forgot to say: I too appreciate your view on "foreign" customs. I also would pay honour to the deity the way the deity prefers (if that is possible, of course).
    I knew it's a popular idea that paganism/polytheism is totally free and there are no rules etc... it is true that "paganism" knows less orthodox rules, but it KNOWS a lot of orthopractical rules (the rites and the right way of performing the rite seemed and seems to be very important in many polytheistic traditions). That is at least MY impression. But it is of course not so popular as "do as you thinks it feels right to you" (please, I'm not against that phrase and paganism knows much freedom, but I don't like if people give an incomplete picture of paganism.)

  5. I think people can do as they like, but some practices are more likely to please the Gods than others. This is why we look to the ancient sources - we look to how people who were better connected with the Gods than us did things, not so that we can impersonate their society or religion, but so we can understand and connect with the divine.